Post 2
Dear sri vaishNava perunthagaiyeer,
Continuing the maharshi naaradhaa's reply to sage valmeeki's questions "whois
that man possesing 16 qualitites", we have already seen about 8 qualities. Now
we will see the balance portion of the reply.
1. For the next Q of "vidhvaan = adept", the answer given by naaradha is
raamaa is a
budhDhimaan [sl.1-1-9] = adept;
vaagmee [sl. 1-1-9] = learned;
jnaana + sampanna [sl.1-1- 12] = prudent, proficient;
vEdha + vEdha + anga + thathvajna: [sl.1-1-14] = scholar in essence of vEdhaas,
and its ancillaries;
dhanur vEdhE cha nishtitha: [sl. 1-1-14] = adept or expert in dhanur vEdham -
the science of archery.
sarva + saasthra + artha: + thathvajna: [sl.1-1-15] = knower of all scriptures,
their meaning and their essence. When raamaa is so adequately described, is it
necessary to say raamaa is a vidvaan also.
2. For this Q of "ka: samartha: = capable or ablest one; the reply is
again an indirect raama is "su + vi + krama: [sl.1-1-10] = good verily
pacer[lion-like-pacer] - vikrama means powerful. Naaradhaa also says sathya
paraakrama: - truth is his forte for his valour. This may not be a direct
answer for who is samartha.
3. For the next point of who is "Eka + priya + dharsana: [sl.1-1-3] =
uniquely good to look at" the answer given is very elaborate - perhaps
naaradhaa wanted to describe raama in the very first stage - at the beginning
itself - by way replying - so they are listed here :
4. su + shiraa: [sl.1-1-10] = high [crowning] head;
5. su + lalaata:[sl.1-1-10] = amply broad and good looking forehead;
6. visaala +aksha: [sl.1-1-11] = wide, eyed;
7. mahaa + hanu: [sl.1-1-9] = high cheek bones.
8. kambu + griiva: [sl.1-1-9] = neck like a conch-shell;
9. vipula + amsa: [sl.1-1-9] = broad shouldered; gooDha + jathru: =
concealed collar bones [thick shouldered];
10. mahaa + baahu: [sl.1-1-9] = great [dextrous] arms; aa + jaanu + baahuH=
his arms hanging up and touching the knees [so lengthy armed];
11. mahaa + uraska: [sl.1-1-10] = broad [lion-like] chested;
peena + vakshaa: [sl.1-1-11] = sinew chested;
12. mahaa + eshu + aasa: [sl.1-1-10] = has a long bow;
13. sama + vibhaktha + anga: [sl.1-1-11] = symmetrically divided
[distributed - poised] limbs;
14. snigdha + varNa: [sl.1-1-11] = soft [glossy] coloured [complexioned];
15. sama: [sl.1-1-11] = medium-sized [physically];
16. subha + lakshaNa: [sl.1-1-11] = providential, features.
Sage naaradha concludes describing raama as
'sreemaan [sl.1-1-13] = propitious;
'lakshmeevaan [sl.1-1-11] = prosperous [personality]' and
'sOmavath + priya + dharsana: [sl.1-1-18] = attractive to look at like
afull-moon,
'sadhaa + eva + priya + darsana: [sl.1-1-16] = ever thus [the same] pleasant
looking [ever a feast to the eye.]
1. For the question "ka: aathmavaan = courageous" - naaradhaa replies
raama is
prathaapavaan [sl.1-1- 11] = courageous one [or, resplendent one]; may be usage
another word instead of the word used in question but meaning wisesame.
2. For the question "ka: jitha krOdha: = controlled his ire, the answer is
"kaala + agni + sadhrsa: + krodhe [sl.1-1-18] = in anger matches to thefire at
the end of an era;
but when it comes to perseverance then raamaa is
"kshamayaa + pruthvee + sama: [sl.1-1-18] = in perseverance equals earth
- which means the senses are so controlled that when it is required he can be a
rage, fire in anger, or extreme ire, on the other side in kshama raama is earth
like. So, again, an indirect answer is given.
3. dhyuthimaan = brilliant one; reply is also positive and in same tone,
dhyuthimaan = brilliant one resplendent one;
4. This point is not answered by naaradha either directly or indirectly -
who is "anasooyaka: = not jealous". But in slokam 1-1-20 raamaa is described as
Evam + guna + sampannam = possessor of such merits
srEshta + guNai: + yuktham = embodied with best intrinsic values;
That describes what ever is left with like this one.
5. For the last question of "kasya bibhyathi + dhEvaa: + jaatha + rOshasya
+ samyugE = by whom even gods are afraid when provoked in the matter of war",
the answer is more direct
ripu: + ni + shoodhana: = complete eliminator of enemy [enemies];
vishNunaa + sadhrsa + veeryE = in valour comparable with Vishnu.
The last point here is more emphatic- who is there to oppose vishNu in
thedhEvalOkam.
Thus all the 16 points are directly [aayes -10] and 6 are indirectly answered
by naaradhaa [out of 16 asked by sage vaalmeeki] extolling raama.
Will such a "glorious" and "paraakrama raama" will aim his kOthandam twice to
go a small piece of tail of a deer, even though seethaa asked for it, while
they resided in the "aaraNyam" - forest. This doubt comes to mind when we read
the thyaagaraajaa's krithi "vaachaama gocharame" referred in post 1. [the
pallavi is already given with meaning]
Now continuing with anupallavi
rEchaari maareechuni padakagotti reNdOvaani sikikosagenE
-- vaachaama
meaning: He has made the demon maareecha fall and killed the second person.
ST words the charaNam like
maanavathee mathi neRigi chaamaram oudaga asthramu nEyakani
maanambugai medachaga maadhavuNdu kani karagi vEgamE
dheenaarththi bhanjanudai praaNa dhaanambu osagamunu chanina
baaNambu nadu chedhara jEya lEdhaa? gaana lOla thyaagaraajanuthu mahima
-- vaachaama
The meaning given in the book on thyaagaraaja krithis by AK Gopalan publishers
[which I refer quite often] re- P 370-371 - [first in tamil - for full krithi]
"pallavi: -O manamE, sangeethap priyanum thyaagaraajanaal vaNankappeRRavanum
aana sree ramarudaiya mahimai vaakkukku ettaadhadhu. ennaal varNikka iyalumaa?
Anupallavi: anRu arakkanaana maareechanaik kadalil thaLLi subhaahuvai eriththu
vittaanE.
CharaNam: pin aaraNyaththil seethaiyin viruppaththukku iNangi oru kavari maanin
vaalai maaththiram kaththarikka ambu pOda, ammaan adhai izhakka manaminRi
thanadhu thalaiyaiyE meeNdum kodukka, appozhudhu karunaiyOdu raaman vEroru
baaNaththaal mudhalil anuppiyadhai sidhaRa adiththu maanin uyiraik
kaakkavillaiyaa?"
Rough translation by MGV: [pl excuse for the crudeness in it].
Pallavi and anupallavi: oh my mind, is it possible for me to describe that
raamaa's fame which is beyond words, about that raamaa who loves music, andis
being worshipped by thyaagaraajaa. That day raakshasa maareecha was pushed into
the sea and the second [subhahu] was burnt.
CharaNam: The other day in the forest when seethaa wanted a cut piece of tail
skin of the musk deer, he shot an arrow to cut the tail. but since that deer
was ready to give his life rather than the tail, he shot second arrow to blow
of the first arrow [which was supposed to cut the tail portion] andthus saved
the deer life. [Such a raamaa's fame how can I describe which is beyond
description].
Now my doubts or questions:
1. Is there any reference in sreemadh raamaayanam that seethaa wanted a
cutpiece of tail of a deer?
2. Is there any reference like, raama sending the arrow twice, as stated byST
[according the meaning given here] one to do the job of scissoring the tail,
and second one to blast the first and thus save the deer?
3. Or is it that ST is "painting a picture to project raamaa's glory" to show
raamaa's sympathy even towards such creatures?
Dhaasan
Vasudevan m.g.
PS: I will give certain points for your consideration to the questions raised
after getting some kind of response.
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